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Thera 1.119: Vajji-putta2
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(119):Vajji-putta2 (The Vajjian) Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =119. Vajji-putta (2) (The Vajjian)= Reborn in this Buddha-age as the son of a Licchavi (king)rāja at Vesālī, he became known as the Vajjian's son, because his father was one of the Vajjians.1 While yet a youth and engaged in training elephants, he, inclined by fulfilling cause to seek Release(Nibbana), went to the Vihāra(monastery) at the hour when the Lord(Buddha) was to preach, and having heard, entered the Monk’s order, and in due course acquired sixfold abhiññā(higher knowledge). At a later time, shortly after the Lord(Buddha) had passed away, Vajjiputta formed an agreement with the chief Theras to preserve the Dhamma intact, and travelled with them from place to place. One day he saw the Venerable Ānanda, who was still a student(not arahant) only, surrounded by a large congregation, teaching them the Path(Dhamma). And to call forth endeavour in him to reach the higher Paths, he uttered this verse: ---- 119 Rukkhamūlagahanaɱ pasakkiya|| Nibbānaɱ hadayasmiɱ opiya|| Jhāya gotama mā ca pāmado|| Kiɱ te bilibilikā karissatī' ti.|| || ---- 119 Come you and plunge in leafy grove of trees, Have Nibbana to sink in your heart! Study and be easy not, you of Gotama clan! What did this fingle-fangle mean to you?2 ---- Hearing this and speech of others, dispelling poisonous desires, Ānanda grew agitated, and most of the night walked to and fro meditating. Then, with insight worked up, he entered his living, and in the act of lying down on his couch, he won arahantship(enlightenment). ---- 1 This is apparently not the Vajji-putta of LXII., who was not of noble rank. 2 For this late attainment of the goal by Ānanda, the Buddha's chief attendant, see Vinaya Texts, iii. 373. The verse occurs also in Saŋy, i. 199, where woodland sprites note Ānanda's preoccupation with worldly interests - a tendency that was entirely amiable in itself, and which is noticeable in the many episodes related of him. To these other addressers the Chronicle refers. Ānanda was of the Gotama clan, cousin to the Buddha. The quaint term biḷibiḷikā is thus paraphrased vilivilikriyā (lit., sticky-sticky-action ?), the reiteration being intended as a deprecation of his preoccupation with the interests of the many to his own spiritual hindrance. For Ānanda's saying(gatha), see CCLX.; cf. also CLXXV. ---- =1.12-9 119 Commentary on the stanza of Vajjiputtatthera= The stanza, starting with Rukkhamūlagahanaṃ pasakkiya constitutes that of the venerable Thera Vajjiputta. What is the origin? This one also, having done devoted deed of service toward former Buddhas, accumulating meritorious deeds conducive toward escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, happened to have seen a silent self-awakened one going about for alms-food in the ninety fourth aeon pervious to the present one, became pious-minded, and offered plantain fruits (to him). On account of that act of merit, he was reborn in the divine world, did meritorious deeds now and then (aparāparaṃ), wandered about his rounds of repeated rebirths among divine and human beings and sprang up into existence as the son of the Licchavi king in Vesālī when this Buddha arose. His appellation (samaññā) was but Vajjiputta because of the fact of his being the son of the soverign Vajji. Having become a young man, he happened to have but the inclination (ajjhāsaya) for his escape from saṃsāra (nissarana), because of his being endowed with cause, even at the time of learning such arts as training in elephant-riding (hatthi-sikkha) and so on. Wnadering about, he went to the monastery at the time of the teaching of the truth (dhamma) by the Master, took his seat at the all-round end of the audience (parisapariyante), listened to the truth (dhamma), aptly gained pious paith, became a monk in the presence of the Master, did such deed as to develop spiritual insight (vipassanā), and became an Arahant with six sorts of superknowledge (chaḷābhiñña) but before long. Hence, has it been said in the Apadāna:– “The Blessed One of a thousand rays of light (sahassaraṃsī), the invincible (aparājito) self-become One (sayamabhū), having arisen from His seclusion, specially came out from His alms-food (gocarāyābhinikk- hami). With a fruit in my hand I happened to see Him and I approached the Bull among men (narāsabhaṃ). Pious-minded and delighted, I offered the fruit, held in the hole (avaṭaṃ) (of my clasped hands) It was ninety fourth aeon (kappa) previous to the present, that I then made this my offering of fruit. I do not remember any evil existence (duggati). This is the fruitful result of my offering of fruit. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship with six sorts of higher-knowledge (chaḷabhiñña), he, one day, happened to meet the venerable Ānanda who was still a learner yet imperfect (sekha), surrounded by a large assembly (parisā) teaching the truth (dhamma), when the great senior monks (mahātherā) were dwelling here and there, having made (katvā) their appointments (saṅketaṃ) in order to sing together (saṅgāyituṃ) Buddha’s perachings (dhamma) not long after the demise (aciraparinibbute) of the Master, subsequently (aparabhāge), and spoke a stanza in order to evoke (Ānanda’s) effort (ussāhaṃ janento) for his achievement of the higher and highest right path (magga). 110. “Having approached the root of the forest tree (rukkhamūlagahanaṃ pasakkiya), having made your mind peaceful (nibbānaṃ hadayasmiṃ opiya) O Gotama! Do enter upon jhāna; do not but be negligent. What sort of benefit will you accomplish (karissati) by your babbling tittle tattle (biḷi biḷikā)? There, rukkhamūlagahanaṃ means a thicket jungle (gahana) born of (bhūta) bases of trees (rukkhamūla); indeed there eixsts thicket jungle (gahana), not the root of tree; there exists tree-root also, not thicket jungle; in them he shows the absence (abhāvaṃ) or wind, heat and danger; because of the state of being free from (biting) wind owing to the tangled (condition of) thicket jungle of the place, he shows the absence of wind-danger as well as absence of crowded condition of multitude of men; by means of both of those (conditions) there was facility for being engaged in the development of mind (bhāvanāyogyataṃ). Pasakkiyā means having approached (upagantvā). Nibbānaṃ hadayasmiṃ opiya means: saying to oneself: “Evaṃ mayā paṭipajjitvā nibbānaṃ adhigantabbaṃ (having taken one’s line of action (paṭipajjitvā) in this manner, nibbāna should be attained)’; thus, having placed tranquility (nibbuti) in one’s heart; having borne (karitvā) in onw’s mind (citte). Jhāya means: Do meditate (jhāya) with reflection (upanijjhāna) on the (three) properties of the phenomenal world (lakkhana); do cultivate the development of the right path (magga) associated with the development of spiritual insight (vipassanā). Gotama means: He addresses the treasurer of truth (dhammabhaṇḍā-gārika) by means of his clan. Mā ca pamādo means: Do not get into (āpajji) negligence over extremely good deeds (adhikusalesu dhammesu). Now, in order to show by way of negating (paṭikkhepa vasena) that negligence of this like Thera, he said: “Kiṃ te biḷibiḷikā karissati.” There, biḷibiḷikā means: the doing of babbling viḷiviḷi (tittle tattle); biḷibiḷi is such useless occurrence of sound as biḷibiḷi; in this manner the nomenclature of multitude of men resembling biḷibiḷika (babbling fingle fangle). Kiṃ te karissati means: what sort of benefit would you accomplished? Therefore, having given up mass nomenclature (janapaññattiṃ) you should be devoted to (pasuto) your own welfare (sadattha); thus did he give advice. On having heard that stanza (the Thera Ānanda) became remorseful over such words as spoken by others breezing about (vāyana) their poisonous sweet scent, kept spending but much portion of the night by walking to and fro, indulged himself in the development of spiritual insight, entered his monastery and attained Arahantship just at the moment of his lying down on his couch. The Commentary on the stanza of the Thera Vajjiputta is complete. ----